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Thera 1.91: Paripunnaka
Tipitaka >> Sutta Pitaka >> Khuddaka Nikaya >> Theragatha >> Thera(91):Paripunnaka Adapted from the Archaic Translation by Mrs. C.A.F. Rhys Davids. Commentary (Atthakatha) By Acariya Dhammapala Note: 'C' in Pali text is pronounced as 'ch' as in 'China'. ---- Chapter I. Single Verses Part X =91. Paripuṇṇaka= He was reborn in this Bnddha-age at Kapilavatthu, in the family of a Sākiyan (king)rāja. And because of the completeness of his gifts and fortune he became known as Paripuṇṇaka.1 His means allowed him to enjoy at all times food of a hundred essences. But he, hearing that the Lord(Buddha) partook of mixed scraps, said: 'Though he be delicately bred, the Exalted One(Buddha) lives thus, meditating the bliss of Nibbāna. Why should we in our greed become epicures? Let us, too, seek for that bliss of Nibbāna!' Thus agitated he renounced his home, entered the Monk’s order, and, taking his exercise of meditation on the body from the Exalted One(Buddha), he in due course attained arahantship(enlightenment). Upon that he burst forth into this saying(gatha):2 ---- 91 Na tathā' mataɱ satarasaɱ sudhannaɱ yaɱ mayajja paribhuttaɱ,|| Aparimita dassinā gotamena buddhena desito dhammo' ti.|| || ---- 91 Never as it were some dish of hundred essences. Could I overrate what I partook to-day, When He, the all-seeing Gotama,3 the Buddha blissful, Himself revealed to me the holy Path(Dhamma). ---- 1 Meaning 'fulfilled' or 'perfected,' with ka, agent-noun affix. 2 The metre is here not that of the usual śloka. 3 Note the frank but infrequent mention of the Lord(Buddha)'s name, a usage not encountered by later Buddhists. In this work it occurs eight times, in the Sisters twice (cf. Vinaya Texts, i. 228). Cf. the corresponding reticence among many Episcopalian Christians. ---- 1.10 Tenth Chapter =1.10-1 91 Commentary on the stanza of Paripunnakatthera= The stanza, starting with Na tathā mataṃ satarasaṃ constitutes that of the venerable Thera Paripunnaka. What is the origin? This one also, having done devoted deeds of good service toward former Buddhas, was reborn in a family home at the time of the Blessed One Dhammadassī. On having come of age, when the Master attained parinibbāna, he made massive reverential offering of flowers, etc., in the shrine of the Master. On account of that act of merit, he was reborn among divine beings and having done meritorious deeds now and then, he wandered about but in excellent existences, and was reborn in the royal family of the Sākiyans, in Kapilavatthu, when this Buddha arose. On having attained the age of intelligence he became well-known as Paripunnaka owing to the condition of all-round brimfulness of wealth. Because of being endowed with wealth, he was went to enjoying his meal named a hundred flavous (satarasa) at all time and having heard of the mixed meal by which the Master sustained Himself, he said to himself: “Now, though being delicate (sukhumāla) the Blessed One keeps Himself going (yāpeti) somehow or other, in consideration of (apekhitvā) the happiness of nibbāna; why should we, who had been hankering after (giddha) food, be justified (suddhika) in our nourishment (āhāra); by us, however, happiness of nibbāna only should be sought,” became remorseful over rounds of repeated rebirth (saṃsāra), gave up his household life, became a monk in the presence of the Master, and on having been urged (niyojito) by th Blessed One in the mental exercise of awareness in relation to the body (kāyagatāsati), he had himself established there, made the aptly gained jhāna as his basis (pādaka), doing the deed of developing spiritual insight (vipassanā) which he increasingly developed, and attained Arahantship. Hence, has it been said in the Apadāna:–-- “When the lord of the world (lokanātha) Dhammadassī, the bull among men, passed into nibbāna, I set up a banner pillar at the shrine of the Buddha the best. Having fashioned a ladder I had it well-fixed (samāruhiṃ) to the most excellent shrine. After collecting natural flowers I had them mounted (abhiropayiṃ) on the solid shrine (thūpa). Wonderful is Buddha, wonderful is dhamma; wonderful is the success (sampadā) of our Master. I do not remember any evil exis- tence (duggati); this is the fruitful result of making reverential offering to the shrine (thūpa). Ninetyfour aeons (kappa) ago, from now, there ruled sixteen sovereigns, very strong world-kings, with the name of Thūpasīkha (shrine-crest). My depravity had been burnt. … Buddha’s instruction had been carried out.” Having, however, attained Arahantship, he uttered a stanza starting with “Na tathā mataṃ satarasaṃ,” making his joyous utterance (udāna), letting loose (vissaṭṭhaṃ) the speed of his zest (pītivega) with reverential (gārava) respect (bahumana, regard) in the truth (dhamma). 91. There Na tathā mataṃ satarasaṃ sudhannaṃ yaṃ maya’jja paribhuttaṃ. Tathā means: in that manner (pakāra). Mataṃ means: pleasantly agreeable. Satarasaṃ means: a meal (bhojana) of a hundred flavours (rasa); they say thus:– “Satarasa bhojanaṃ nāma satapākasappiādīhi abhisaṅkhataṃ bhojanaṃ (the meal of a hundred-flavours, namely, is an eatable food (bhojana) specially cooked (abhisaṅkhata) with such ingredients as a hundred times cooked (satapāka) ghee (sappi) and so on).” In other words, the grammatical word sata had the meaning of not being one single but more than one (anekattha), similar to such contexts as: “sataso sahassaso” and so on. Therefore, whatever meal comprises more than one kind of soup and more than one kind of curry, that meal is said to be “satarasa (many a flavour),” because of the state of several tastes (anekarasa); a meal of variety of flavours: thus, is the meaning. Sudhannaṃ means: ambrosia (sudha) itself (eva) is cooked food to be eaten (anna), celestial nourishment, divine delicacy. Yaṃ maya’jja paribhuttaṃ, which had been accordingly eaten by me today. “Yam mayā paribhuttaṃ whatever had been all-round eaten by me” as well as this “satarasaṃ sudhaṃ (ambrosia of a hundred flavours);” thus, here also the interpretation should be made (yojetabbaṃ). This is what has been said; whatever peaceful (santaṃ), exalted (panīta) happiness of nibbāna is being fully enjoyed by me, now, at present (etarahi) by way of entering upon (samāpajjana) cessation jhāna (nirodha samāpatti) as well as by way of passing through (samāpajjana) fruition jhāna (phala samāpatti) but throughly (accantaṃ); that has been well developed (sambhāvitaṃ) according as understood (mataṃ) and agreeable (abhimataṃ); in that manner, at the time when I was a king, the meal of hundred flavours enjoyed by me as well as the ambrosial meal (sudhanna) enjoyed by me in my divine existence (attabhāva) was not understood nor agreeable (abhimata). Why? This, (the former) indeed, is free from sensual desires (nirāmisa), indulged in (nisevita) by the holy nobles (ariya), has not become (bhūta) subject to . (vatthu) or obfect of every depravity (kilesa): that, the latter, however, is enjoyed by common folks (puthujjana), subject to sensual desires, having become object of every depravity. That (the latter) does not but count (saṅkha), a sixteenth part (kala) or even a portion of the sixteenth part (kalabhāga) of this one, (the former). At present, now, in order to point out the taught truth (vuttadhamma) thus: “What had been thoroughly enjoyed by me today,” he said: Aparimitadassinā Gotamena, Buddhena sudesito dhammo. The meaning of it is: The seer (passī) by means of His self-made (sayambhū) knowledge (ñāna) of the uncreated (asaṅkhata dhātu) which is measureless, unlimitted and calm, because of the absence of appearance (uppāda) and disappearance (vaya); possessor of insight (dassāvī) of the knowledge (ñeyya) of measurelessness and unlimittedness: thus, by Him, aparimita dassinā (the seer of the immeasurable), Gotama, by clan, the self-awakened Buddha, desito dhammo (the truth (dhamma) had been well (suṭṭhu) taught) in such a manner as; “khayaṃ virāgaṃ amataṃ panītaṃ (axtinction (khaya), lustlessness (virāga), immortality (amata), the exalted),” “madanimmadano pipāsavinayo (crusher of sensual excess and dispeller of thirst,” as well as “sabbasaṅkhārasamatho (cessation (samatha) of all ‘life’s experiences’ (saṅkhāra),” and so on; nibbāna has been enjoyed by me, today (ajja); thus, is the interpretation. The Commentary on the stanza of the Thera Paripunnaka is complete. ----